Mark Aurel Zitate

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48 Zitate, um die zeitlose Weisheit von Marcus Aurelius zu entdecken

WISDOM OF MARCUS AURELIUS & SAYINGS OF EPICTETUS

Selbstbetrachtungen IV, 17
Original altgriech.: "Μὴ ὡς μύρια μέλλων ἔτη ζῆν. τὸ χρεὼν ἐπήρτηται' ἕως ζῇς, ἕως ἔξεστιν, ἀγαθὸς γενοῦ."
Lat.: "Ne ut qui millia annorum victurus sit; fatum impendet; dum vivis, dum licet, fac bonus fias."
Selbstbetrachtungen

Selbstbetrachtungen XII, 13
Selbstbetrachtungen

Selbstbetrachtungen II, 4. Übersetzung durch Arno Mauersberger in: Der Weg zu sich selbst, Anaconda Verlag, Köln, 2008, ISBN 3866473109, S. 14.
Selbstbetrachtungen

Selbstbetrachtungen IV, 5
Original altgriech.: "Ὁ θάνατος τοιοῦτον, οἷον γένεσις, φύσεως μυστήριον' σύγκρισις ἐκ τῶν αὐτῶν στοιχείων, εἰς ταὐτὰ ‹λύσις›."
Lat.: "Mors tale quid est, quale ortus, naturae actio occulta, concretio ex elementis et dissolutio in eadem."
Selbstbetrachtungen

Meditations

Selbstbetrachtungen XII, 6
Original altgriech.: "Ἔθιζε καὶ ὅσα ἀπογινώσκεις."
Lat.: "Adsuesce etiam iis, quae fieri posse desperas."
Selbstbetrachtungen

Selbstbetrachtungen VI, 13
Original altgriech.: "Οἷον δὴ τὸ φαντασίαν λαμβάνειν ἐπὶ τῶν ὄψων καὶ τῶν τοιούτων ἐδωδίμων, ὅτι νεκρὸς οὗτος ἰχθύος, οὗτος δὲ νεκρὸς ὄρνιθος ἢ χοίρου' καὶ πάλιν, ὅτι ὁ Φάλερνος χυλάριόν ἐστι σταφυλίου καὶ ἡ περιπόρφυρος τριχία προβατίου αἱματίῳ κόγχης δεδευμένα."
Lat.: "Quemadmodum iam de obsoniis atque eiusmodi eduliis imaginem animo concipimus, ut, hoc piscis cadaver esse, illud cadaver avis aut porci, item, Falernum esse succulum uvulae, praetextam oviculae pilos, conchae cruore infectos."
Selbstbetrachtungen

Selbstbetrachtungen VII, 21
Original altgriech.: "Ἐγγὺς μὲν ἡ σὴ περὶ πάντων λήθη, ἐγγὺς δὲ ἡ πάντων περὶ σοῦ λήθη."
Lat.: "Instat tempus, quo tu omnium oblitus eris: instat, quo omnes tui obliti erunt."
Selbstbetrachtungen

Selbstbetrachtungen IX, 8

Selbstbetrachtungen VII, 17 (nach Übersetzung von F. C. Schneider)
Selbstbetrachtungen

Selbstbetrachtungen VI, 6
Original altgriech.: "Ἄριστος τρόπος τοῦ ἀμύνεσθαι τὸ μὴ ἐξομοιοῦσθαι."
Lat.: "Optima ratio ulciscendi, non similem malis fieri."
Selbstbetrachtungen

Selbstbetrachtungen V, 24

Selbstbetrachtungen V, 16 (nach Übersetzung von Albert Wittstock)
Selbstbetrachtungen

"Aufzeichnungen über mich selbst", V,1, www.uni rostock.de http://www.uni-rostock.de/fakult/philfak/fkw/iph/strobach/veranst/therapy/marcaur.html
Selbstbetrachtungen

Selbstbetrachtungen V, 18
Original altgriech.: "Οὐδὲν οὐδενὶ συμβαίνει ὃ οὐχὶ ἐκεῖνο πέφυκε φέρειν."
Lat.: "Nihil cuiquam accidit, ad quod ferendum natura non sit comparatus."
Selbstbetrachtungen

Selbstbetrachtungen VIII, 50
Original altgriech.: "Σίκυος πικρός; ἄφες. βάτοι ἐν τῇ ὁδῷ; ἔκκλινον. ἀρκεῖ, μὴ προσεπείπῃς' τί δὲ καὶ ἐγένετο ταῦτα ἐν τῷ κόσμῳ."
Lat.: "Cucumis amarus: mitte! Vepres in via: declina! sufficit. Noli haec verba addere: »Quare quaeso haec quoque in mundo sunt?«."
Selbstbetrachtungen

Selbstbetrachtungen, IV, 49.
Original altgriech.: "Ὅμοιον εἶναι τῇ ἄκρᾳ, ᾗ διηνεκῶς τὰ κύματα προσρήσσεται' ἡ δὲ ἕστηκε καὶ περὶ αὐτὴν κοιμίζεται τὰ φλεγμήναντα τοῦ ὕδατος."
Lat.: "Promontorii instar esse, ad quod fluctus perpetuo alliduntur: illud autem consistit et circa se maris aestum compescit."
Selbstbetrachtungen

Meditations

Selbstbetrachtungen V, 16 (nach Übersetzung von C. F. Schneider)
Selbstbetrachtungen

Selbstbetrachtungen IV, 7

Essen : Phaidon, [1996]. (Bibliothek der Philosophie ; Band 2), - ISBN 3-88851-105-4 - Kapitel IV, Abschnitt 40
Selbstbetrachtungen

Selbstbetrachtungen
Original: (el) Πάντα ἀλλήλοις ἐπιπέπλεκται καὶ ἡ σύνδεσις ἱερά, καὶ σχεδόντι οὐδὲν ἀλλότριον ἄλλο ἄλλῳ˙ συγκατατέτακται γὰρ καὶ συγκοσμεῖ τὸν αὐτὸν κόσμον. κόσμος τε γὰρ εἷς ἐξ ἁπάντων καὶθεὸς εἷς δἰ ἁπάντων καὶ οὐσία μία καὶ νόμος εἷς, λόγος κοινὸςπάντων τῶν νοερῶν ζῴων, καὶ ἀλήθεια μία, εἴγε καὶ τελειότηςμία τῶν ὁμογενῶν καὶ τοῦ αὐτοῦ λόγου μετεχόντων ζῴων.

Meditations

Selbstbetrachtungen VII, 17 (nach Übersetzung von Albert Wittstock)
Selbstbetrachtungen

Selbstbetrachtungen IX, 9
Original altgriech.: "‹Πάντα› ὅσα κοινοῦ τινος μετέχει πρὸς τὸ ὁμογενὲς σπεύδει."
Lat.: "Quaecunque aliquid commune habent, ad id, quod eiusdem generis est, tendunt."
Selbstbetrachtungen

Selbstbetrachtungen VIII, 20
Original altgriech.: "Ἡ φύσις ἐστόχασται ἑκάστου οὐδέν τι ἔλασσον τῆς ἀπολήξεως ἢ τῆς ἀρχῆς τε καὶ διεξαγωγῆς, ὡς ὁ ἀναβάλλων τὴν σφαῖραν."
Lat.: "Natura cuiusque rei rationem habet, non minus, quod ad ejus finem attinet, quam ad ortum eius et transitum, ad instar eius, qui pilam emittit."
Selbstbetrachtungen

Selbstbetrachtungen VII, 25
Original altgriech.: "Πάντα ὅσα ὁρᾷς ὅσον οὔπω μεταβαλεῖ ἡ τὰ ὅλα διοικοῦσα φύσις καὶ ἄλλα ἐκ τῆς οὐσίας αὐτῶν ποιήσει καὶ πάλιν ἄλλα ἐκ τῆς ἐκείνων οὐσίας, ἵνα ἀεὶ νεαρὸς ᾖ ὁ κόσμο."
Lat.: "Quaecunque vides, haec omnia iamiam natura, quae res omnes administrat, mutabit, aliaque ex eorum materia faciet, et ex horum rursus alia, ut mundus semper sit novus."
Selbstbetrachtungen

VI, 29
Meditations (c. 121–180 AD), Book VI

Quelle: Meditations (Promluvy k sobě)

Quelle: Meditations

Quelle: Meditations (c. 121–180 AD), Book VII, 28

X, 38
Meditations (c. 121–180 AD), Book X
Kontext: In contemplating thyself never include the vessel which surrounds thee, and these instruments which are attached about it. For they are like an ax, differing only in this, that they grow to the body. For indeed there is no more use in these parts without the cause which moves and checks them than in the weaver's shuttle, and the writer's pen, and the driver's whip.

X, 17
Meditations (c. 121–180 AD), Book X
Kontext: Constantly contemplate the whole of time and the whole of substance, and consider that all individual things as to substance are a grain of a fig, and as to time the turning of a gimlet.

VIII, 34
Meditations (c. 121–180 AD), Book VIII
Kontext: Suppose that thou hast detached thyself from the natural unity... yet here there is this beautiful provision, that it is in thy power again to unite thyself. God has allowed this to no other part, after it has been separated and cut asunder, to come together again.... he has distinguished man, for he has put it in his power not to be separated at all from the universal... he has allowed him to be returned and to be united and to resume his place as a part.

XII, 30
Meditations (c. 121–180 AD), Book XII
Kontext: Everything harmonizes with me, which is harmonious to thee, O Universe. Nothing for me is too early or too late, which is in due time for thee. There is one light of the sun, though it is interrupted by walls, mountains and infinite other things. There is one common substance, though it is distributed among countless bodies which have their several qualities. There is one soul, though it is distributed among several natures and individual limitations. There is one intelligent soul, though it seems to be divided.

VII, 49
Meditations (c. 121–180 AD), Book VII
Kontext: Thou mayest foresee... the things which will be. For they will certainly be of like form, and it is not possible that they should deviate from the order of things now: accordingly to have contemplated human life for forty years is the same as to have contemplated it for ten thousand years.

VIII, 50
Meditations (c. 121–180 AD), Book VIII
Kontext: The universal nature has no external space; but the wondrous part of her art is that though she has circumscribed herself, everything which is within her which appears to decay and to grow old and to be useless she changes into herself, and again makes other new things from these very same, so that she requires neither substance from without nor wants a place into which she may cast that which decays. She is content then with her own space, and her own matter, and her own art.

X, 31
Meditations (c. 121–180 AD), Book X
Kontext: Continuously thou wilt look at human things as smoke and nothing at all; especially if thou reflectest at the same time, that what has once changed will never exist again in the infinite duration of time. But thou, in what a brief space of time is thy existence? And why art thou not content to pass through this short time in an orderly way?

X, 28
Meditations (c. 121–180 AD), Book X
Kontext: Only to the rational animal is it given to follow voluntarily what happens; but simply to follow is a necessity imposed on all.

X, 33
Meditations (c. 121–180 AD), Book X
Kontext: It is not given to a cylinder to move everywhere by its own motion, nor yet to water nor to fire nor to anything else which is governed by nature or an irrational soul, for the things which check them and stand in the way are many. But intelligence and reason are able to go through everything that opposes them, and in such manner as they are formed by nature and as they choose. Place before thy eyes this facility with which the reason will be carried through all things, as fire upwards, as a stone downwards, as a cylinder down an inclined surface, and seek for nothing further. For all other obstacles either affect the body only, which is a dead thing; or, except for opinion and the yielding of reason itself, they do not crush nor do any harm of any kind; for if they did, he who felt it would immediately become bad.

VIII, 48
Meditations (c. 121–180 AD), Book VIII
Kontext: The mind which is free from passions is a citadel, for man has nothing more secure to which he can fly for refuge and for the future be inexpugnable. He then who has not seen this is an ignorant man: but he who has seen it and does not fly to this refuge is unhappy.

VII, 35
Meditations (c. 121–180 AD), Book VII
Kontext: From Plato: the man who has an elevated mind and takes a view of all time and of all substance, dost thou suppose it possible for him to think that human life is anything great? It is not possible, he said. Such a man then will think that death also is no evil.

Meditations (c. 121–180 AD), Book VII, 52

VII, 53
Meditations (c. 121–180 AD), Book VII
Kontext: Where any work can be done conformably to the reason which is common to gods and men, there we have nothing to fear; for where we are able to get profit by means of the activity which is successful and proceeds according to our constitution, there no harm is to be suspected.

Hays translation
Say to yourself in the early morning: I shall meet today inquisitive, ungrateful, violent, treacherous, envious, uncharitable men. All these things have come upon them through ignorance of real good and ill.
II, 1
Meditations (c. 121–180 AD), Book II

X, 24
Meditations (c. 121–180 AD), Book X
Kontext: What is my ruling faculty now to me? and of what nature am I now making it? and for what purpose am I now using it? is it void of understanding? is it loosed and rent asunder from social life? is it melted and mixed with the poor flesh so as to move together with it?

X, 12
Meditations (c. 121–180 AD), Book X
Kontext: What need is there of suspicious fear, since it is in thy power to inquire what ought to be done? And if thy seest clear, go by this way content, without turning back: but if thy dost not see clear, stop and take the best advisers. But if any other things oppose thee, go on according to thy powers with due consideration, keeping to that which appears to be just. For it is best to reach this object, and if thou dost fail, let thy failure be in attempting this. He who follows reason in all things is both tranquil and active at the same time, and also cheerful and collected.

X, 23
Meditations (c. 121–180 AD), Book X
Kontext: Let this always be plain to thee, that this piece of land is like any other; and that all things here are the same with all things on the top of a mountain, or on the sea-shore, or wherever thou chooses to be. For thou wilt find just what Plato says, Dwelling within the walls of the city as in a shepherd's fold on a mountain.

X, 33
Meditations (c. 121–180 AD), Book X
Kontext: In the case of all things which have a certain constitution, whatever harm may happen to any of them, that which is affected becomes consequently worse; but in like case, a man becomes both better... and more worthy of praise, by making the right use of these accidents.

IX, 40
Meditations (c. 121–180 AD), Book IX
Kontext: Why dost thou not pray... to give thee the faculty of not fearing any of the things which thou fearest, or of not desiring any of the things which thou desirest, or not being pained at anything, rather than pray that any of these things should not happen or happen?

VIII, 41
Meditations (c. 121–180 AD), Book VIII
Kontext: The things... which are proper to the understanding no other man is used to impede, for neither fire, nor iron, nor tyrant, nor abuse, touches it in any way. When it has been made a sphere, it continues a sphere.

X, 11
Meditations (c. 121–180 AD), Book X
Kontext: Acquire the contemplative way of seeing how all things change into one another, and constantly attend to it, and exercise thyself about this part [of philosophy]. For nothing is so much adapted to produce magnanimity.... But as to what any man shall say or think about him, or do against him, he never even thinks of it, being himself contented with these two things: with acting justly in what he now does, and being satisfied with what is now assigned to him; and he lays aside all distracting and busy pursuits, and desires nothing else than to accomplish the straight course through the law, and by accomplishing the straight course to follow God.

X, 38
Meditations (c. 121–180 AD), Book X
Kontext: Remember that what pulls the strings is the force hidden within; there lies the power to persuade, there the life,—there, if one must speak out, the real man.

IX, 23
Meditations (c. 121–180 AD), Book IX
Kontext: As thou thyself art a component part of a social system, so let every act of thine be a component part of social life. Whatever act of thine that has no reference, either immediately or remotely, to a social end, this tears asunder thy life, and does not allow it to be one, and it is of the nature of a mutiny, just as when in a popular assembly a man acting by himself stands apart from the general agreement.

X, 33
Meditations (c. 121–180 AD), Book X
Kontext: It is not given to a cylinder to move everywhere by its own motion, nor yet to water nor to fire nor to anything else which is governed by nature or an irrational soul, for the things which check them and stand in the way are many. But intelligence and reason are able to go through everything that opposes them, and in such manner as they are formed by nature and as they choose. Place before thy eyes this facility with which the reason will be carried through all things, as fire upwards, as a stone downwards, as a cylinder down an inclined surface, and seek for nothing further. For all other obstacles either affect the body only, which is a dead thing; or, except for opinion and the yielding of reason itself, they do not crush nor do any harm of any kind; for if they did, he who felt it would immediately become bad.